Textorah

Numbers 16

1
וַיִּקַּח קֹרַח בֶּן־יִצְהָר בֶּן־קְהָת בֶּן־לֵוִי וְדָתָן וַאֲבִירָם בְּנֵי אֱלִיאָב וְאוֹן בֶּן־פֶּלֶת בְּנֵי רְאוּבֵן
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, with Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men;
Καὶ ἐλάλησε Κορὲ υἱὸς Ἰσαὰρ υἱοῦ Καὰθ υἱοῦ Λευί, καὶ Δαθὰν καὶ Ἀβειρὼν υἱοὶ Ἐλιάβ, καὶ Αὒν υἱὸς Φαλὲθ υἱοῦ Ῥουβήν·
And Korah the son of Izhar the son of Kohath the son of Levi, and Dathan and Abiram, sons of Eliab, and On the son of Peleth the son of Reuben, spoke;
2
וַיָּקֻמוּ לִפְנֵי מֹשֶׁה וַאֲנָשִׁים מִבְּנֵי־יִשְׂרָאֵל חֲמִשִּׁים וּמָאתָיִם נְשִׂיאֵי עֵדָה קְרִאֵי מוֹעֵד אַנְשֵׁי־שֵׁם
and they rose up in face of Moses, with certain of the children of Israel, two hundred and fifty men; they were princes of the congregation, the elect men of the assembly, men of renown;
καὶ ἀνέστησαν ἔναντι Μωυσῆ, καὶ ἄνδρες τῶν υἱῶν Ἰσραὴλ πεντήκοντα καὶ διακόσιοι, ἀρχηγοὶ συναγωγῆς, σύγκλητοι βουλῆς, καὶ ἄνδρες ὀνομαστοί.
and rose up before Moses, and two hundred and fifty men of the sons of Israel, chiefs of the assembly, chosen counselors, and men of renown.
3
וַיִּקָּהֲלוּ עַל־מֹשֶׁה וְעַל־אַהֲרֹן וַיֹּאמְרוּ אֲלֵהֶם רַב־לָכֶם כִּי כָל־הָעֵדָה כֻּלָּם קְדֹשִׁים וּבְתוֹכָם יְהוָה וּמַדּוּעַ תִּתְנַשְּׂאוּ עַל־קְהַל יְהוָה
and they assembled themselves together against Moses and against Aaron, and said unto them: 'Ye take too much upon you, seeing all the congregation are holy, every one of them, and HaShem is among them; wherefore then lift ye up yourselves above the assembly of HaShem?'
Συνέστησαν ἐπὶ Μωυσῆν καὶ Ἀαρὼν, καὶ εἶπαν, ἐχέτω ὑμῖν ὅτι πᾶσα ἡ συναγωγὴ πάντες ἅγιοι, καὶ ἐν αὐτοῖς Κύριος· καὶ διατί κατανίστασθε ἐπὶ τὴν συναγωγὴν Κυρίου;
They rose up against Moses and Aaron, and said, Let it be enough for you that all the congregation [are] holy, and the Lord [is] among them; and why do ye set up yourselves against the congregation of the Lord?
4
וַיִּשְׁמַע מֹשֶׁה וַיִּפֹּל עַל־פָּנָיו
And when Moses heard it, he fell upon his face.
Καὶ ἀκούσας Μωυσῆς, ἔπεσεν ἐπὶ πρόσωπον.
And when Moses heard it, he fell on his face.
5
וַיְדַבֵּר אֶל־קֹרַח וְאֶל־כָּל־עֲדָתוֹ לֵאמֹר בֹּקֶר וְיֹדַע יְהוָה אֶת־אֲשֶׁר־לוֹ וְאֶת־הַקָּדוֹשׁ וְהִקְרִיב אֵלָיו וְאֵת אֲשֶׁר יִבְחַר־בּוֹ יַקְרִיב אֵלָיו
And he spoke unto Korah and unto all his company, saying: 'In the morning HaShem will show who are His, and who is holy, and will cause him to come near unto Him; even him whom He may choose will He cause to come near unto Him.
Καὶ ἐλάλησε πρὸς Κόρε καὶ πρὸς πᾶσαν αὐτοῦ τὴν συναγωγὴν, λέγων, ἐπέσκεπται καὶ ἔγνω ὁ Θεὸς τοὺς ὄντας αὐτοῦ καὶ τοὺς ἁγίους, καὶ προσηγάγετο πρὸς ἑαυτόν· καὶ οὓς ἐξελέξατο ἑαυτῷ, προσηγάγετο πρὸς ἑαυτόν.
And he spoke to Korah and all his assembly, saying, God has visited and known those that are his and who are holy, and has brought them to himself; and whom he has chosen for himself, he has brought to himself.
6
זֹאת עֲשׂוּ קְחוּ־לָכֶם מַחְתּוֹת קֹרַח וְכָל־עֲדָתוֹ
This do: take you censors, Korah, and all his company;
Τοῦτο ποιήσατε· λάβετε ὑμῖν αὐτοῖς πυρεῖα Κορὲ, καὶ πᾶσα ἡ συναγωγὴ αὐτοῦ,
This do ye: take to yourselves censers, Korah and all his company;
7
וּתְנוּ בָהֵן אֵשׁ וְשִׂימוּ עֲלֵיהֶן קְטֹרֶת לִפְנֵי יְהוָה מָחָר וְהָיָה הָאִישׁ אֲשֶׁר־יִבְחַר יְהוָה הוּא הַקָּדוֹשׁ רַב־לָכֶם בְּנֵי לֵוִי
and put fire therein, and put incense upon them before HaShem to-morrow; and it shall be that the man whom HaShem doth choose, he shall be holy; ye take too much upon you, ye sons of Levi.'
καὶ ἐπίθετε ἐπʼ αὐτὰ πῦρ, καὶ ἐπίθετε ἐπʼ αὐτὰ θυμίαμα ἔναντι Κυρίου αὔριον· καὶ ἔσται ὁ ἀνὴρ ὃν ἐκλέλεκται Κύριος, οὗτος ἅγιος· ἱκανούσθω ὑμῖν υἱοὶ Λευί.
and put fire on them, and put incense on them before the Lord tomorrow; and it shall come to pass that the man whom the Lord has chosen, he shall be holy: let it be enough for you, ye sons of Levi.
8
וַיֹּאמֶר מֹשֶׁה אֶל־קֹרַח שִׁמְעוּ־נָא בְּנֵי לֵוִי
And Moses said unto Korah: 'Hear now, ye sons of Levi:
Καὶ εἶπε Μωυσῆς πρὸς Κορὲ, εἰσακούσατέ μου υἱοὶ Λευί.
And Moses said to Korah, Hearken to me, ye sons of Levi.
9
הַמְעַט מִכֶּם כִּי־הִבְדִּיל אֱלֹהֵי יִשְׂרָאֵל אֶתְכֶם מֵעֲדַת יִשְׂרָאֵל לְהַקְרִיב אֶתְכֶם אֵלָיו לַעֲבֹד אֶת־עֲבֹדַת מִשְׁכַּן יְהוָה וְלַעֲמֹד לִפְנֵי הָעֵדָה לְשָׁרְתָם
is it but a small thing unto you, that the G-d of Israel hath separated you from the congregation of Israel, to bring you near to Himself, to do the service of the tabernacle of HaShem, and to stand before the congregation to minister unto them;
Μὴ μικρόν ἐστι τοῦτο ὑμῖν, ὅτι διέστειλεν ὁ Θεὸς Ἰσραὴλ ὑμᾶς ἐκ συναγωγῆς Ἰσραὴλ, καὶ προσηγάγετο ὑμᾶς πρὸς ἑαυτὸν λειτουργεῖν τᾶς λειτουργίας τῆς σκηνῆς Κυρίου, καὶ παρίστασθαι ἔναντι τῆς σκηνῆς λατρεύειν αὐτοῖς;
Is it a little thing for you, that the God of Israel has separated you from the congregation of Israel, and brought you near to himself to minister in the services of the tabernacle of the Lord, and to stand before the tabernacle to minister for them?
10
וַיַּקְרֵב אֹתְךָ וְאֶת־כָּל־אַחֶיךָ בְנֵי־לֵוִי אִתָּךְ וּבִקַּשְׁתֶּם גַּם־כְּהֻנָּה
and that He hath brought thee near, and all thy brethren the sons of Levi with thee? and will ye seek the priesthood also?
καὶ προσηγάγετό σε καὶ πάντας τοὺς ἀδελφούς σου υἱοὺς Λευὶ μετὰ σοῦ, καὶ ζητεῖτε καὶ ἱερατεύειν;
and he has brought thee near and all thy brethren the sons of Levi with thee, and do ye seek to be priests also?
11
לָכֵן אַתָּה וְכָל־עֲדָתְךָ הַנֹּעָדִים עַל־יְהוָה וְאַהֲרֹן מַה־הוּא כִּי תלונו תַלִּינוּ עָלָיו
Therefore thou and all thy company that are gathered together against HaShem--; and as to Aaron, what is he that ye murmur against him?'
Οὕτως σὺ καὶ πᾶσα ἡ συναγωγή σου ἡ συνηθροισμένη πρὸς τὸν Θεόν· καὶ Ἀαρὼν τίς ἐστιν, ὅτι διαγογγύζετε κατʼ αὐτοῦ;
Thus [it is with] thee and all thy congregation which is gathered together against God: and who is Aaron, that ye murmur against him?
12
וַיִּשְׁלַח מֹשֶׁה לִקְרֹא לְדָתָן וְלַאֲבִירָם בְּנֵי אֱלִיאָב וַיֹּאמְרוּ לֹא נַעֲלֶה
And Moses sent to call Dathan and Abiram, the sons of Eliab; and they said: 'We will not come up;
Καὶ ἀπέστειλε Μωυσῆς καλέσαι Δαθὰν καὶ Ἀβειρὼν υἱοὺς Ἑλιάβ· καὶ εἶπαν, οὐκ ἀναβαίνομεν.
And Moses sent to call Dathan and Abiram sons of Eliab; and they said, We will not go up.
13
הַמְעַט כִּי הֶעֱלִיתָנוּ מֵאֶרֶץ זָבַת חָלָב וּדְבַשׁ לַהֲמִיתֵנוּ בַּמִּדְבָּר כִּי־תִשְׂתָּרֵר עָלֵינוּ גַּם־הִשְׂתָּרֵר
is it a small thing that thou hast brought us up out of a land flowing with milk and honey, to kill us in the wilderness, but thou must needs make thyself also a prince over us?
Μὴ μικρὸν τοῦτο, ὅτι ἀνήγαγες ἡμᾶς εἰς γῆν ῥέουσαν γάλα καὶ μέλι, ἀποκτεῖναι ἡμᾶς ἐν τῇ ἐρήμῳ, ὅτι κατάρχεις ἡμῶν;
Is it a little thing that thou hast brought us up to a land flowing with milk and honey, to kill us in the wilderness, [and] that thou altogether rulest over us?
14
אַף לֹא אֶל־אֶרֶץ זָבַת חָלָב וּדְבַשׁ הֲבִיאֹתָנוּ וַתִּתֶּן־לָנוּ נַחֲלַת שָׂדֶה וָכָרֶם הַעֵינֵי הָאֲנָשִׁים הָהֵם תְּנַקֵּר לֹא נַעֲלֶה
Moreover thou hast not brought us into a land flowing with milk and honey, nor given us inheritance of fields and vineyards; wilt thou put out the eyes of these men? we will not come up.'
Ἀρχων εἶ· καὶ σὺ εἰς γῆν ῥέουσαν γάλα καὶ μέλι εἰσήγαγες ἡμᾶς, καὶ ἔδωκας ἡμῖν κλῆρον ἀγροῦ καὶ ἀμπελῶνας; τοὺς ὀφθαλμοὺς τῶν ἀνθρώπων ἐκείνων ἄν ἐξέκοψας; οὐκ ἀναβαίνομεν.
Thou art a prince, and hast thou brought us into a land flowing with milk and honey, and hast thou given us an inheritance of land and vineyards? wouldest thou have put out the eyes of those men? we will not go up.
15
וַיִּחַר לְמֹשֶׁה מְאֹד וַיֹּאמֶר אֶל־יְהוָה אַל־תֵּפֶן אֶל־מִנְחָתָם לֹא חֲמוֹר אֶחָד מֵהֶם נָשָׂאתִי וְלֹא הֲרֵעֹתִי אֶת־אַחַד מֵהֶם
And Moses was very wroth, and said unto HaShem: 'Respect not thou their offering; I have not taken one ass from them, neither have I hurt one of them.'
Καὶ ἐβαρυθύμησε Μωυσῆς σφόδρα, καὶ εἶπε πρὸς Κύριον, μὴ πρόσχῃς εἰς τὴν θυσίαν αὐτῶν· οὐκ ἐπιθύμημα οὐδενὸς αὐτῶν εἴληφα, οὐδὲ ἐκάκωσα οὐδένα αὐτῶν.
And Moses was exceedingly indignant, and said to the Lord, Do thou take no heed to their sacrifice: I have not taken away the desire of any one of them, neither have I hurt any one of them.
16
וַיֹּאמֶר מֹשֶׁה אֶל־קֹרַח אַתָּה וְכָל־עֲדָתְךָ הֱיוּ לִפְנֵי יְהוָה אַתָּה וָהֵם וְאַהֲרֹן מָחָר
And Moses said unto Korah: 'Be thou and all thy congregation before HaShem, thou, and they, and Aaron, to-morrow;
Καὶ εἶπε Μωυσῆς πρὸς Κορὲ, ἁγίασον τὴν συναγωγήν σου, καὶ γίνεσθε ἕτοιμοι ἔναντι Κυρίου σὺ καὶ Ἀαρὼν καὶ αὐτοὶ αὔριον·
And Moses said to Korah, Sanctify thy company, and be ready before the Lord, thou and Aaron and they, tomorrow.
17
וּקְחוּ אִישׁ מַחְתָּתוֹ וּנְתַתֶּם עֲלֵיהֶם קְטֹרֶת וְהִקְרַבְתֶּם לִפְנֵי יְהוָה אִישׁ מַחְתָּתוֹ חֲמִשִּׁים וּמָאתַיִם מַחְתֹּת וְאַתָּה וְאַהֲרֹן אִישׁ מַחְתָּתוֹ
and take ye every man his fire-pan, and put incense upon them, and bring ye before HaShem every man his fire-pan, two hundred and fifty fire-pans; thou also, and Aaron, each his fire-pan.'
Καὶ λάβετε ἕκαστος τὸ πυρεῖον αὐτοῦ, καὶ ἐπιθήσετε ἐπʼ αὐτὰ θυμίαμα, καὶ προσάξετε ἔναντι Κυρίου ἕκαστος τὸ πυρεῖον αὐτοῦ, πεντήκοντα καὶ διακόσια πυρεῖα, καὶ σὺ καὶ Ἀαρὼν ἕκαστος τὸ πυρεῖον αὐτοῦ.
And take each man his censer, and ye shall put incense upon them, and shall bring each one his censer before the Lord, two hundred and fifty censers, and thou and Aaron shall bring each his censer.
18
וַיִּקְחוּ אִישׁ מַחְתָּתוֹ וַיִּתְּנוּ עֲלֵיהֶם אֵשׁ וַיָּשִׂימוּ עֲלֵיהֶם קְטֹרֶת וַיַּעַמְדוּ פֶּתַח אֹהֶל מוֹעֵד וּמֹשֶׁה וְאַהֲרֹן
And they took every man his fire-pan, and put fire in them, and laid incense thereon, and stood at the door of the tent of meeting with Moses and Aaron.
Καὶ ἔλαβεν ἕκαστος τὸ πυρεῖον αὐτοῦ, καὶ ἐπέθηκαν ἐπʼ αὐτὰ πῦρ, καὶ ἐπέβαλον ἐπʼ αὐτὰ θυμίαμα· καὶ ἔστησαν παρὰ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου Μωυσῆς καὶ Ἀαρών.
And each man took his censer, and they put on them fire, and laid incense on them; and Moses and Aaron stood by the doors of the tabernacle of witness.
19
וַיַּקְהֵל עֲלֵיהֶם קֹרַח אֶת־כָּל־הָעֵדָה אֶל־פֶּתַח אֹהֶל מוֹעֵד וַיֵּרָא כְבוֹד־יְהוָה אֶל־כָּל־הָעֵדָה
And Korah assembled all the congregation against them unto the door of the tent of meeting; and the glory of HaShem appeared unto all the congregation.
Καὶ ἐπισυνέστησεν ἐπʼ αὐτοὺς Κορὲ τὴν πᾶσαν αὐτοῦ συναγωγὴν παρὰ τὴν θύραν τῆς σκηνῆς τοῦ μαρτυρίου· καὶ ὤφθη ἡ δόξα Κυρίου πάσῃ τῇ συναγωγῇ.
And Korah raised up against them all his company by the door of the tabernacle of witness; and the glory of the Lord appeared to all the congregation.
20
וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה וְאֶל־אַהֲרֹן לֵאמֹר
And HaShem spoke unto Moses and unto Aaron, saying:
Καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν καὶ Ἀαρὼν, λέγων,
And the Lord spoke to Moses and Aaron, saying,
21
הִבָּדְלוּ מִתּוֹךְ הָעֵדָה הַזֹּאת וַאַכַלֶּה אֹתָם כְּרָגַע
'Separate yourselves from among this congregation, that I may consume them in a moment.'
ἀποσχίσθητε ἐκ μέσου τῆς συναγωγῆς ταύτης, καὶ ἐξαναλώσω αὐτοὺς εἰσάπαξ.
Separate yourselves from the midst of this congregation, and I will consume them at once.
22
וַיִּפְּלוּ עַל־פְּנֵיהֶם וַיֹּאמְרוּ אֵל אֱלֹהֵי הָרוּחֹת לְכָל־בָּשָׂר הָאִישׁ אֶחָד יֶחֱטָא וְעַל כָּל־הָעֵדָה תִּקְצֹף
And they fell upon their faces, and said: 'O G-d, the G-d of the spirits of all flesh, shall one man sin, and wilt Thou be wroth with all the congregation?'
Καὶ ἔπεσαν ἐπὶ πρόσωπον αὐτῶν, καὶ εἶπαν, Θεὸς, Θεὸς τῶν πνευμάτων καὶ πάσης σαρκὸς, εἰ ἄνθρωπος εἷς ἥμαρτεν, ἐπὶ πᾶσαν τὴν συναγωγὴν ὀργὴ Κυρίου;
And they fell on their faces, and said, O God, the God of spirits and of all flesh, if one man has sinned, [shall] the wrath of the Lord [be] upon the whole congregation?
23
וַיְדַבֵּר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר
And HaShem spoke unto Moses, saying:
Καὶ ἐλάλησε Κύριος πρὸς Μωυσῆν, λέγων,
And the Lord spoke to Moses, saying,
24
דַּבֵּר אֶל־הָעֵדָה לֵאמֹר הֵעָלוּ מִסָּבִיב לְמִשְׁכַּן־קֹרַח דָּתָן וַאֲבִירָם
'Speak unto the congregation, saying: Get you up from about the dwelling of Korah, Dathan, and Abiram.'
λάλησον τῇ συναγωγῇ, λέγων, ἀναχωρήσατε κύκγῳ ἀπὸ τῆς συναγωγῆς Κορὲ.
Speak to the congregation, saying, Depart from the company of Korah round about.
25
וַיָּקָם מֹשֶׁה וַיֵּלֶךְ אֶל־דָּתָן וַאֲבִירָם וַיֵּלְכוּ אַחֲרָיו זִקְנֵי יִשְׂרָאֵל
And Moses rose up and went unto Dathan and Abiram; and the elders of Israel followed him.
Καὶ ἀνέστη Μωυσῆς, καὶ ἐπορεύθη πρὸς Δαθὰν καὶ Ἀβειρὼν, καὶ συνεπορεύθησαν μετʼ αὐτοῦ πάντες οἱ πρεσβύτεροι Ἰσραήλ.
And Moses rose up and went to Dathan and Abiram, and all the elders of Israel went with him.
26
וַיְדַבֵּר אֶל־הָעֵדָה לֵאמֹר סוּרוּ נָא מֵעַל אָהֳלֵי הָאֲנָשִׁים הָרְשָׁעִים הָאֵלֶּה וְאַל־תִּגְּעוּ בְּכָל־אֲשֶׁר לָהֶם פֶּן־תִּסָּפוּ בְּכָל־חַטֹּאתָם
And he spoke unto the congregation, saying: 'Depart, I pray you, from the tents of these wicked men, and touch nothing of theirs, lest ye be swept away in all their sins.'
Καὶ ἐλάλησε πρὸς τὴν συναγωγὴν, λέγων, ἀποσχίσθητε ἀπὸ τῶν σκηνῶν τῶν ἀνθρώπων τῶν σκληρῶν τούτων, καὶ μὴ ἅπτεσθε ἀπὸ πάντων ὧν ἐστιν αὐτοῖς, μὴ συναπόλησθε ἐν πάσῃ τῇ ἁμαρτίᾳ αὐτῶν.
And he spoke to the congregation, saying, Separate yourselves from the tents of these stubborn men, and touch nothing that belongs to them, lest ye be consumed with them in all their sin.
27
וַיֵּעָלוּ מֵעַל מִשְׁכַּן־קֹרֶח דָּתָן וַאֲבִירָם מִסָּבִיב וְדָתָן וַאֲבִירָם יָצְאוּ נִצָּבִים פֶּתַח א͏ָהֳלֵיהֶם וּנְשֵׁיהֶם וּבְנֵיהֶם וְטַפָּם
So they got them up from the dwelling of Korah, Dathan, and Abiram, on every side; and Dathan and Abiram came out, and stood at the door of their tents, with their wives, and their sons, and their little ones.
Καὶ ἀπέστησαν ἀπὸ τῆς σκηνῆς Κορὲ κύκλῳ· καὶ Δαθὰν καὶ Ἀβειρὼν ἐξῆλθον, καὶ εἱστήκεισαν παρὰ τὰς θύρας τῶν σκηνῶν αὐτῶν, καὶ αἱ γυναῖκες αὐτῶν, καὶ τὰ τέκνα αὐτῶν, καὶ ἡ ἀποσκευὴ αὐτῶν.
And they stood aloof from the tent of Korah round about; and Dathan and Abiram went forth and stood by the doors of their tents, and their wives and their children and their store.
28
וַיֹּאמֶר מֹשֶׁה בְּזֹאת תֵּדְעוּן כִּי־יְהוָה שְׁלָחַנִי לַעֲשׂוֹת אֵת כָּל־הַמַּעֲשִׂים הָאֵלֶּה כִּי־לֹא מִלִּבִּי
And Moses said: 'Hereby ye shall know that HaShem hath sent me to do all these works, and that I have not done them of mine own mind.
Καὶ εἶπε Μωυσῆς, ἐν τούτῳ γνώσεσθε ὅτι Κύριος ἀπέστειλέ με ποιῆσαι πάντα τὰ ἔργα ταῦτα, ὅτι οὐκ ἀπʼ ἐμαυτοῦ.
And Moses said, Hereby shall ye know that the Lord has sent me to perform all these works, that [I have] not [done them] of myself.
29
אִם־כְּמוֹת כָּל־הָאָדָם יְמֻתוּן אֵלֶּה וּפְקֻדַּת כָּל־הָאָדָם יִפָּקֵד עֲלֵיהֶם לֹא יְהוָה שְׁלָחָנִי
If these men die the common death of all men, and be visited after the visitation of all men, then HaShem hath not sent Me.
Εἰ κατὰ θάνατον πάντων ἀνθρώπων ἀποθανοῦνται οὗτοι, εἰ καὶ κατʼ ἐπίσκεψιν πάντων ἀνθρώπων ἐπισκοπὴ ἔσται αὐτῶν, οὐχὶ Κύριος ἀπέσταλκέ με.
If these men shall die according to the death of all men, if also their visitation shall be according to the visitation of all men, then the Lord has not sent me.
30
וְאִם־בְּרִיאָה יִבְרָא יְהוָה וּפָצְתָה הָאֲדָמָה אֶת־פִּיהָ וּבָלְעָה אֹתָם וְאֶת־כָּל־אֲשֶׁר לָהֶם וְיָרְדוּ חַיִּים שְׁאֹלָה וִידַעְתֶּם כִּי נִאֲצוּ הָאֲנָשִׁים הָאֵלֶּה אֶת־יְהוָה
But if HaShem make a new thing, and the ground open her mouth, and swallow them up, with all that appertain unto them, and they go down alive into the pit, then ye shall understand that these men have despised HaShem.'
Ἀλλʼ ἢ ἐν φάσματι δείξει Κύριος, καὶ ἀνοίξασα ἡ γῆ τὸ στόμα αὐτῆς καταπίεται αὐτοὺς, καὶ τοὺς οἴκους αὐτῶν, καὶ τὰς σκηνὰς αὐτῶν, καὶ πάντα ὅσα ἐστὶν αὐτοῖς, καὶ καταβήσονται ζῶντες εἰς ᾅδου, καὶ γνώσεσθε, ὅτι παρώξυναν οἱ ἄνθρωποι οὗτοι τὸν Κύριον.
But if the Lord shall show by a wonder, and the earth shall open her mouth and swallow them up, and their houses, and their tents, and all that belongs to them, and they shall go down alive into Hades, then ye shall know that these men have provoked the Lord.
31
וַיְהִי כְּכַלֹּתוֹ לְדַבֵּר אֵת כָּל־הַדְּבָרִים הָאֵלֶּה וַתִּבָּקַע הָאֲדָמָה אֲשֶׁר תַּחְתֵּיהֶם
And it came to pass, as he made an end of speaking all these words, that the ground did cleave asunder that was under them.
Ὡς δὲ ἐπαύσατο λαλῶν πάντας τοὺς λόγους τούτους, ἐῤῥάγη ἡ γῆ ὑποκάτω αὐτῶν.
And when he ceased speaking all these words, the ground clove asunder beneath them.
32
וַתִּפְתַּח הָאָרֶץ אֶת־פִּיהָ וַתִּבְלַע אֹתָם וְאֶת־בָּתֵּיהֶם וְאֵת כָּל־הָאָדָם אֲשֶׁר לְקֹרַח וְאֵת כָּל־הָרֲכוּשׁ
And the earth opened her mouth and swallowed them up, and their households, and all the men that appertained unto Korah, and all their goods.
Καὶ ἠνοίχθη ἡ γῆ, καὶ κατέπιεν αὐτοὺς, καὶ τοὺς οἴκους αὐτῶν, καὶ πάντας τοὺς ἀνθρώπους τοὺς ὄντας μετὰ Κορὲ, καὶ τὰ κτήνη αὐτῶν.
And the ground opened, and swallowed them up, and their houses, and all the men that were with Korah, and their cattle.
33
וַיֵּרְדוּ הֵם וְכָל־אֲשֶׁר לָהֶם חַיִּים שְׁאֹלָה וַתְּכַס עֲלֵיהֶם הָאָרֶץ וַיֹּאבְדוּ מִתּוֹךְ הַקָּהָל
So they, and all that appertained to them, went down alive into the pit; and the earth closed upon them, and they perished from among the assembly.
Καὶ κατέβησαν αὐτοὶ, καὶ ὅσα ἐστὶν αὐτῶν ζῶντα εἰς ᾅδου, καὶ ἐκάλυψεν αὐτοὺς ἡ γῆ, καὶ ἀπώλοντο ἐκ μέσου τῆς συναγωγῆς.
And they went down and all that they had, alive into Hades; and the ground covered them, and they perished from the midst of the congregation.
34
וְכָל־יִשְׂרָאֵל אֲשֶׁר סְבִיבֹתֵיהֶם נָסוּ לְקֹלָם כִּי אָמְרוּ פֶּן־תִּבְלָעֵנוּ הָאָרֶץ
And all Israel that were round about them fled at the cry of them; for they said: 'Lest the earth swallow us up.'
Καὶ πᾶς Ἰσραὴλ οἱ κύκλῳ αὐτῶν ἔφυγον ἀπὸ τῆς φωνῆς αὐτῶν, ὅτι λέγοντες, μή ποτε καταπίῃ ἡμᾶς ἡ γῆ.
And all Israel round about them fled from the sound of them, for they said, Lest the earth swallow us up [also].
35
וְאֵשׁ יָצְאָה מֵאֵת יְהוָה וַתֹּאכַל אֵת הַחֲמִשִּׁים וּמָאתַיִם אִישׁ מַקְרִיבֵי הַקְּטֹרֶת
And fire came forth from HaShem, and devoured the two hundred and fifty men that offered the incense.
Καὶ πῦρ ἐξῆλθε παρὰ Κυρίου, καὶ κατέφαγε τοὺς πεντήκοντα καὶ διακοσίους ἄνδρας τοὺς προσφέροντας τὸ θυμίαμα.
And fire went forth from the Lord, and devoured the two hundred and fifty men that offered incense.

How it works

A parallel reader for the Hebrew Bible and its oldest witnesses: the Masoretic text, the Samaritan Pentateuch, the Dead Sea Scrolls and the Septuagint, each with an English translation where one is available.

Reading a chapter

Choose a book and chapter at the top, or type a reference into Go to (Isa 53:11, 1 Sam 3, sam 3:4, ii kgs 2, ben sira 51). Book names can be abbreviated; a name shared by numbered books (sam, kings, chr, macc) opens the first of them unless you add the number. The arrow keys move between chapters, and the address bar keeps a link to the verse you clicked, so you can bookmark or share a place.

Each row is one verse. Rows follow the Masoretic verse numbering, so the Hebrew, JPS and Samaritan columns line up exactly. The Septuagint is numbered differently in many places (Psalms, Jeremiah, Exodus 35–40, parts of Kings, Proverbs, Daniel, and dozens of chapter boundaries). Its verses are placed against their Masoretic counterparts, and a small tag such as 50:3 shows the Septuagint's own number when it differs. Greek verses that have no Masoretic counterpart (for example the Prayer of Azariah in Daniel 3) appear in reading order as separate rows marked LXX.

Columns

The chips at the top switch columns on and off. Drag a chip (or a column heading) to reorder; with a chip focused, the ← → keys move it. Your choice is remembered. The Samaritan columns appear only in Genesis–Deuteronomy; the scrolls column appears wherever a manuscript survives, including Ben Sira. Columns marked † are licensed for non-commercial use only.

Words: lexicon and concordance

Hover over any Hebrew word (Masoretic, Samaritan or scroll) or any Greek word to see its dictionary form, Strong's number, a short gloss and its grammar. Click the word to open the concordance on the right: the full lexicon entry, then every occurrence, grouped by book — for Hebrew, separately for the Masoretic text, the Samaritan Pentateuch and the scrolls (with the manuscript named). Click a reference to go there; every form of the word in the chapter is highlighted. You can also type a word or a Strong's number into Lexicon at the top.

In the Masoretic text, a Ketiv (the written form, unpointed) is shown in grey immediately before its Qere (the form read aloud); both carry the Qere's dictionary entry.

Variants

The Samaritan Pentateuch and every scroll are compared word by word with the Masoretic text of the same verse:

In the scrolls, letters in brackets are a modern editor's reconstruction and are never counted as variants; letters with a dotted overline are uncertain; ◦ is a trace of an unreadable letter. Manuscripts written in paleo-Hebrew script, and divine names that square-script scrolls write in paleo-Hebrew, are shown in paleo-Hebrew letters (switchable under Display). Hover a manuscript to see its edition. Display → Dead Sea Scrolls can hide the manuscripts that agree with the Masoretic text, or strip the reconstructions to show only what survives.

The comparison is automatic. It aligns words by spelling, so a transposition or a long rewritten passage can be marked imperfectly, and the spelling rule cannot tell a suffix from a vowel letter. Treat the colours as a finding aid and check a critical edition before building an argument on a reading.

Books outside the Hebrew Bible

Besides the Septuagint-only books, the book list has 1 Enoch and Jubilees (“Other ancient books”), shown in R. H. Charles's English with the Qumran copies beside them, and Psalms has a chapter 151. Their scroll copies — like those of Tobit and Ben Sira — have no verse numbers in the data: each fragment is placed by its published identification, and its lines are spread over those verses, so treat the exact verse boundaries as approximate. Aramaic copies (Tobit 4Q196–199 and all of Enoch) are marked “Aramaic” and have no word lookups.

Rabbinic citations

The small ❝ under a verse number opens the passages of rabbinic literature that cite that verse — Mishnah, Tosefta, both Talmuds, Midrash, Targum and Kabbalah (and, if you tick the box, later halakhah, liturgy and thought) — fetched live from Sefaria, so it needs an internet connection. Each passage is listed with Sefaria's date for the work it comes from and a link to read it there. Sefaria's links include allusions and discussions as well as quotations; those it classes as quotations are marked. It works for the Hebrew Bible, Ben Sira (by Kahana's numbering, e.g. the Talmud's quotations of Ben Sira), Tobit and Jubilees. For 1 Enoch, which the rabbis do not quote, it lists instead the Zohar's passages about a “Book of Enoch”.

How the Septuagint is aligned

Each Greek verse is placed by combining three things: the standard table of Septuagint–Masoretic verse correspondences (SIL's lxx.vrs), the table of Masoretic–English numbering differences, and a comparison of the English of Brenton's Septuagint with the JPS English, which confirms each pairing and catches displaced verses. Where no Masoretic verse is similar enough, the Greek verse stands on its own row.

The Greek word data

No openly licensed word-by-word analysis of Brenton's Greek exists, so each Greek word is matched to the most frequent analysis of the same form in the openly licensed Swete Septuagint (Morpheus parser), then to a lexicon entry. About 95% of words are identified. Parses of ambiguous forms (e.g. αὐτοῦ, τοῦ) can be wrong; the card says "automatic parse" as a reminder.

About the texts

What each column is, where it comes from, and what to keep in mind when reading it.

Masoretic Text — Westminster Leningrad Codex

The Masoretic text is the Hebrew Bible as transmitted by the Masoretes, scribal scholars active in Tiberias and elsewhere roughly from the 7th to the 10th century, who fixed its vowel points, accents and marginal notes (the Masorah) around a consonantal text that was already essentially stable by the 1st–2nd century CE. The Leningrad Codex (St Petersburg, Firkovich I B 19 A), copied in 1008/1009 CE in the Ben Asher tradition, is the oldest complete manuscript of the Hebrew Bible; the slightly older Aleppo Codex lost most of the Torah in 1947. It is the base of the standard critical editions (BHK, BHS, BHQ).

The Westminster Leningrad Codex is the public-domain digital transcription of it maintained by the J. Alan Groves Center at Westminster Theological Seminary. In this edition a Ketiv appears as its own unpointed word before the pointed Qere.

JPS 1917 — The Holy Scriptures according to the Masoretic Text

The first English Bible translation produced by a committee of Jewish scholars for the Jewish Publication Society of America, under Max L. Margolis as editor-in-chief, published in 1917. Its language deliberately follows the cadence of the King James and Revised Versions, but its renderings follow the Masoretic text and Jewish exegetical tradition, and it keeps the Hebrew chapter and verse numbering. It is in the public domain; its successor, the New JPS (Tanakh, 1985), is not. The electronic edition used here writes the divine names as “HaShem” and “G-d”.

Septuagint — Brenton's Greek text and the Updated Brenton English

The Septuagint is the Jewish translation of the Hebrew scriptures into Greek. The Torah was translated in Alexandria in the 3rd century BCE (the Letter of Aristeas tells the legend of 72 translators under Ptolemy II); the other books followed over the next two centuries. Because it was made from Hebrew manuscripts older than the Masoretic text, it often preserves a different Hebrew text: Jeremiah is about one-seventh shorter and differently ordered (a shorter Hebrew text of this type survives at Qumran in 4QJerb,d), Job is about one-sixth shorter, and Esther and Daniel have long additions. It was the Bible of Philo, Josephus and the New Testament writers, and became the Old Testament of the Greek church, which in turn led Jewish translators (Aquila, Symmachus, Theodotion) to produce closer revisions.

Sir Lancelot C. L. Brenton published an English translation in 1844 and a Greek–English edition in 1851. His Greek is essentially the Sixtine (Roman) edition of 1587, which follows the 4th-century Codex Vaticanus. It is older and less critical than the modern editions of Rahlfs (1935) and Göttingen, which are under copyright. The English column is the Updated Brenton (Adam Boyd, 2020), Brenton's translation with modernised spelling and wording, dedicated to the public domain.

Samaritan Pentateuch †

The Torah as preserved by the Samaritan community of Mount Gerizim (Nablus), written in the Samaritan script, a descendant of the paleo-Hebrew alphabet. It differs from the Masoretic text in about 6,000 places, most of them spelling or grammar; in about 1,900 of them it agrees with the Septuagint. Some readings are distinctively Samaritan, above all the commandment to build an altar on Mount Gerizim added after the Ten Commandments (Exod 20:17; Deut 5:21) and “Gerizim” for “Ebal” in Deut 27:4. Many others — harmonising expansions that copy one passage into its parallel — are shared with “pre-Samaritan” Qumran manuscripts such as 4QpaleoExodm and 4QNumb, showing that the text type is older than the Samaritan schism.

European scholars learned of it in 1616, when Pietro della Valle brought a manuscript from Damascus; it was printed in the Paris (1645) and London (1657) Polyglots, collated by Benjamin Kennicott (1776–80) and edited critically by August von Gall (1914–18). The Hebrew here is Aleksandr Sigalov's digital text, based on Kennicott and checked against von Gall; the English is Sigalov's adaptation of the King James Version to the Samaritan readings. For modern scholarship see Abraham Tal's edition of MS Shechem 6 and Stefan Schorch's critical editio maior.

Dead Sea Scrolls and other Judean Desert manuscripts †

Between 1947 and 1956 the remains of about 950 manuscripts were found in eleven caves near Khirbet Qumran. Some 230 are biblical — every book of the Hebrew Bible except Esther is represented, from tiny fragments to the complete Great Isaiah Scroll (1QIsaa) — dating from about 250 BCE to 68 CE. They are a thousand years older than the Leningrad Codex. Most are close to the ancestor of the Masoretic text (“proto-Masoretic”), but others agree with the Septuagint (4QJerb, 4QSama in places), with the Samaritan text type, or with neither — evidence that several forms of the text circulated side by side before the Masoretic text prevailed.

Manuscripts from other sites fill out the picture: Masada (before its fall in 73/74 CE; excavated by Yigael Yadin, 1963–65) and the Bar Kokhba refuges of Wadi Murabba'at and Naḥal Ḥever (132–135 CE), whose biblical texts are already virtually identical with the Masoretic text, as well as Naḥal Ṣe'elim, Wadi Sdeir and Naḥal Arugot. The official publication is the Discoveries in the Judaean Desert series (Oxford, 1955–2010).

The transcriptions here are those of Martin G. Abegg Jr., James E. Bowley and Edward M. Cook, as converted by the Eep Talstra Centre for Bible and Computer (ETCBC). Each manuscript is labelled with its siglum (e.g. 4QIsad), its DJD number, its find-site and the column or fragment and line. Besides the biblical manuscripts, the copies of Ben Sira, Tobit, 1 Enoch, Jubilees and Psalm 151 are shown under those books. Not every manuscript is in the dataset — notably the Greek scrolls (such as the Greek Minor Prophets from Naḥal Ḥever) are absent, and the Masada Ben Sira scroll is added separately (see Ben Sira).

Ben Sira

The Wisdom of Yeshua ben Eleazar ben Sira, composed in Hebrew in Jerusalem around 190–180 BCE and translated into Greek by his grandson in Egypt after 132 BCE (his prologue explains the difficulty of rendering Hebrew into Greek). It belongs to the Septuagint and to the Catholic and Orthodox canons (Latin Ecclesiasticus) but not to the Jewish one, although the Talmud and midrash quote it. Its Hebrew text was lost to the West until 1896, when Solomon Schechter, Agnes Lewis and Margaret Gibson identified medieval copies in the Cairo Genizah; ancient Hebrew copies then emerged at Qumran and Masada.

About two-thirds of the Hebrew is now known, from six medieval Genizah manuscripts (A–F, 10th–12th century) and three ancient ones: 2QSir (2Q18; Sir 6:14–15, 20–32), the acrostic of Sir 51:13–20, 30 in the Psalms Scroll 11QPsa (columns 21–22), and the Masada scroll (Mas1h), found by Yigael Yadin in 1964 in a casemate room of the fortress and published in 1965: seven columns with Sir 39:27–44:17, copied in the early 1st century BCE, little more than a century after the author. Its agreement with Genizah manuscript B showed that the medieval copies descend from the ancient Hebrew rather than from a translation back from Greek or Syriac.

Here the book is shown in Brenton's Greek and English. The Hebrew column is the Kahana edition, as transcribed on Hebrew Wikisource and distributed by Sefaria (CC BY-SA): a running text built on the Genizah manuscripts, in which words in [brackets] are Kahana's restorations; chapters with no surviving Hebrew are empty. Kahana numbers the verses in the Hebrew order — in the Greek, two blocks of chapters 30–36 are transposed — so his verses have been matched to Brenton's by content for this site, with his own number shown as “Heb.” where it differs. The scrolls column has the three ancient witnesses; the Masada text is Eric Reymond's transcription from bensira.org. Their placement was made for this site by matching the text; there is no Masoretic text to compare them with, so no variants are marked.

Psalm 151

The Septuagint Psalter ends with a short psalm “outside the number”, in which David recalls tending his father's sheep, his anointing and his victory over Goliath. It belongs to the Greek, Syriac and Ethiopic Bibles but not to the Hebrew one, and was long thought to have been composed in Greek — until the Psalms Scroll from Qumran Cave 11 (11QPsa, published by James Sanders in 1965) turned out to contain a longer Hebrew original in its 28th column, as two poems (151A on David's music and anointing, 151B, broken off, on Goliath). The Greek is a condensed translation of them. The psalm is shown as chapter 151 of Psalms, with the scroll's lines under the Greek verses they correspond to.

Tobit

A Jewish novella of the Eastern diaspora (probably 3rd–2nd century BCE): the pious exile Tobit, blinded in Nineveh, sends his son Tobias to recover money in Media, guided by the angel Raphael in disguise; on the way Tobias marries Sarah and drives off the demon Asmodeus. It is in the Septuagint and the Catholic and Orthodox canons. It survives in two Greek forms — a shorter one (Codices Vaticanus and Alexandrinus, printed by Brenton) and a longer one (Codex Sinaiticus) — and the Qumran copies, four in Aramaic (4Q196–199) and one in Hebrew (4Q200), published by Joseph Fitzmyer in 1995, side with the longer form, which is now generally taken as nearer the original. Their verse placement here follows Fitzmyer's identifications.

1 Enoch

A collection of five works ascribed to Enoch, the seventh from Adam who “walked with God” (Gen 5:24): the Book of the Watchers (ch. 1–36, 3rd century BCE), on the angels who descended to the daughters of men; the Parables (37–71); the Astronomical Book (72–82); the Dream Visions (83–90), with the “Animal Apocalypse” of Israel's history; and the Epistle of Enoch (91–108). It is quoted in the Letter of Jude (1:14–15) and is canonical in the Ethiopian Orthodox Church, whose Ge'ez version is the only complete text; Greek survives for about a third. Józef Milik published the Aramaic fragments from Qumran Cave 4 in 1976: eleven copies, covering every part except the Parables, the oldest from around 200 BCE. The English is R. H. Charles's 1917 translation from the Ethiopic (public domain). The Astronomical scrolls (4Q208–211) contain a much longer calendar than the Ethiopic; only their few passages that match chapters 76–82 are placed.

Jubilees

A retelling of Genesis and Exodus 1–14 as revealed to Moses on Sinai by an “angel of the presence”, dated by a calendar of 49-year jubilees and a 364-day solar year (mid-2nd century BCE). Like 1 Enoch it is canonical only in the Ethiopian church, whose Ge'ez version is the only complete text; parts survive in Latin, Syriac and Greek quotations. Fragments of about fifteen Hebrew copies were found at Qumran, more than of most biblical books, and are published in DJD 13 (VanderKam and Milik, 1994) and DJD 23. The English is R. H. Charles's 1917 translation (public domain).

Lexicon and concordance data

Hebrew words carry the analysis of STEPBible's Translators Amalgamated Hebrew OT (Tyndale House, Cambridge): extended Strong's numbers — James Strong's 1890 numbering, subdivided to follow the Brown–Driver–Briggs lexicon (1906) — with morphology from the ETCBC and an abridged BDB for definitions. Samaritan and scroll words take the analysis of the Masoretic word they correspond to, or, where they differ, of the same written form elsewhere in the Masoretic text. Greek words are matched through the Swete Septuagint and the Morpheus parser to STEPBible's Greek lexicon, which draws on Abbott-Smith (1922) and Liddell–Scott–Jones.

† Licensed for non-commercial use only. Full credits and licences: Credits and licences.